Special Features This Friday – Take a Bird to Lunch There is a minhag to feed birds on Shabbat Shira (better on Fri.) as an act of HAKARAT HATOV on two different levels. The reasons given for this custom help us in a gentle way to become more sensitive to the needs of the animals around us. There is a tradition that on the first Shabbat of the Manna, not only did people go out looking for Manna, but they (wicked people, says Rashi) had previously scattered Manna around the camp in order to find it and "make a liar out of Moshe". Birds came by early in the morning and ate up the Manna, thus protecting the honor of Moshe, and of G-d Who had said that Manna would not fall on Shabbat. In repayment "one good turn deserves another" style, we feed the birds around this Shabbat when we read of the Manna in the weekly portion. Another reason for the custom is given. In this sedra, we joyously sing praise to G-d for His having taken us out of Egypt and saved us from the Egyptians. Singing is the special domain of the birds. That is how they express themselves in acknowledgement of the Creator (so to speak - or so to sing). We borrowed their skill; therefore we "pay royalties" on our Song by feeding birds on (before) this Shabbat. We should not see this custom as just throwing a few crumbs to the birds. The act is a reminder of our obligation to repay kindnesses, HAKARAT HATOV, and of our attitude and treatment of the world's creatures in general. One idea reminds us of others. In last week's sedra, we read of the night of the Exodus when the firstborns of Egypt were being killed and in sharp contrast, there was utter tranquility in the Jewish area. The Torah says that "no dog barked". Barking under the circumstances of the Egyptian panic would have been natural for dogs. The Torah assigns to them a role in focusing on the miraculous nature of that special night. The Torah itself repays the "kindness" of the dogs by "recommending" that we give to them the meat that we may not eat - N'VEILA and T'REIFA. Another lesson in HAKARAT HATOV and in caring for the creatures of the Earth. The following is based on the halachic section of YEINA SHEL TORAH on SHABBAT KODESH by R. Binyamin Adler (Feldheim Publ.). His sources include Rambam, the Shulchan Aruch, Mishna B'rura, and other halachic works. Everyone is required to have of Seuda Shlishit; one should be careful to do it, even if one is satiated (from lunch). Shulchan Aruch states clearly that women are obligated too. The Mishna B'rura elaborates on this point and reiterates that women have equal requirements for all aspects of Shabbat. Furthermore, women were equal beneficiaries of the miracle of the Manna, this being a/the source for Shalosh Seudot. Women should take this mitzva seriously, especially in families where the men have Seuda Shlishit in shul between Mincha and Maariv. Many women in that setting feel it unnecessary for them to have the third Shabbat meal. One should have KAVANA (have in mind) to fulfill the mitzva of Three Meals on Shabbat when eating Seuda Shlishit. One need not torture himself in order to eat Seuda Shlishit. If one is stuffed from lunch (and afternoon snacks), he is exempt from Seuda Shlishit. The mitzva is part of ONEG Shabbat and was not given to us for our discomfort. (On the other hand, one should pace himself so that this situation does not occur.) The third Shabbat meal may be eaten from Mincha time - the earliest time that one may daven Mincha, namely from a half-hour after halachic noon. It is preferable to eat Seuda Shlishit, not just after Mincha time, but actually after one davens Mincha. If this is not practical, the meal can be eaten before Mincha. How late can one eat Seuda Shlishit? One should be careful to begin the meal before sunset. If begun on time, Seuda Shlishit may continue as late as you like. How much after sunset may one still begin Seuda Shlishit is a matter of differing Psak Halacha; consult your Rav if this situation occurs. It is proper to use Lechem Mishna for Seuda Shlishit. Can one do less? Yes. But why would you want to? Does one need to cover the Challot? No, for one reason and yes for another. Recommendation is to cover the Challot at Seuda Shlishit, but to remove the cover for the HaMotzi bracha, even if it is your custom to leave them covered during the bracha at the other Shabbat meals. There are opinions that Mezonot is sufficient. Some allow other foods as well. One should follow the first opinion, that requires Challah, unless one is too full from lunch to have a whole meal. In other words, "I don't feel like washing" should not be the reason that one does not have bread at Seuda Shlishit. One should sing Z'mirot at Seuda Shlishit; Mizmor L'David is traditional for this meal; some say/sing it three times. Y'did Nefesh is also a traditional Seuda Shlishit song. One should learn Torah at this meal, and share divrei Torah with family and guests. R'tzei for Shabbat is included in Birkat HaMazon regardless of how far into the night one's Seuda Shlishit has been extended. If one davened Maariv before benching, or said Baruch HaMavdil bein Kodesh L'chol before benching, then R'tzei is not said. If one forgot to say R'tzei, one does not repeat the benching. This ruling differs from the other two Shabbat meals, for which forgetting R'tzei does require repetition of the Birkat HaMazon. Since bread is required for the first two meals, it is as if the Shabbat requires the benching, not just the bread. Therefore, leaving out R'tzei invalidates the benching. Since other foods can qualify for Seuda Shlishit, we can say that Shabbat itself does not require the benching. The bread does. If one eats bread (as one should for Seuda Shlishit), then it is proper to mention Shabbat with R'tzei. But leaving it out by mistake is not a "fatal" error, benching-wise. The greatest bit of cleverness: Never try to be clever. Just as the sweeper who cleans the courtyard gets dirtied himself, so can one who seeks to repair the world be contaminated by evil. Question: When I give tzedakah for miscellaneous purposes (e.g. kaparot, before Shabbat, matanot la'evyonim, etc.), is that included in the requirement of ma’aser kesafim? I ask, because I heard one shouldn’t give more than 10% of his net income to tzedaka. Answer: The rule is that one is not allowed to kill two birds with one stone with tzedakah. What I mean is that one cannot use tzedakah money to fulfill mitzvot which he is obligated to do (buy arba’ah minim, Shabbat meals, etc.) for himself. This concept is based on a gemara in Chagiga 8a. One may receive indirect benefit (honor, debt of gratitude) from donating. Matanot la’evyonim is an independent obligation, halachically separate from tzedakah (even though there is a strong philosophical connection) and thus, should not be taken from ma’aser. Since it is sufficient to give to two poor people, once one has given to them, he has no further obligation. If he wants to give more, he can choose to give any additional money from ma’aser(Mishna Berurah 694:3; see also Yechave Daat I, 87). One would not be fulfilling (with the additional ma’aser money) the special mitzvah of matanot la’evyionim at that point, but rather, regular tzedakah. Regarding kaparot, Sefer Tzedakah u’Mishpat ch.6, note 37 rules that since it has been accepted as an obligation, ma’aser money should not be used. As far as tzedakah before Shabbat is concerned, I don’t believe it has been accepted by those who give it as a new obligation, but as an appropriate time to give tzedakah. It is probably best to have in mind when one starts the practice that he will take from ma’aser (if that’s what he wants). However, even without such a stipulation, the money for tzedakah before Shabbat can be taken from ma’aser. There are other good uses of money which need to be analyzed if they are independent obligations or can be taken from ma’aser. In the past several years, many sefarim have come out on the topic of ma’aser kesafim. One is allowed to give more than 10% to tzedakah. The limit is 20%, while 10% is considered a positive, average percentage. What you may have heard is that it is proper to make an accurate calculation of 10%, as opposed to giving more without calculating (Chavot Yair, 224). However, if you calculate, put aside the money, and then decide to give more as regular tzedakah (or don’t count certain donations toward ma’aser, which comes to the same thing), that is wonderful. May you always have the desire and resources to fulfill the beautiful mitzvah of tzedakah in its various forms. This “Ask the Rabbi” Q&A is part of this week’s Hemdat Yamim, the parsha sheet published by Eretz Hemdah. You can read this section or the entire Hemdat Yamim at www.ou.org or www.eretzhemdah.org. If you would like to receive Hemdat Yamim by e-mail, on a weekly basis, please send an e-mail to lists@eretzhemdah.org with the message Join Hemdatya. Please leave the subject blank. [The B'shalach Homepage]
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